| NAME | ALI (A.S). |
| FATHER'SNAME | ABU TALIB S/O ABDUL MUTALLIB. |
| MOTHER'S NAME | FATIMA D/O ASAD. |
| DATE OF BIRTH | 13 RAJAB. |
| PLACE OF BIRTH | KHANA E KAABA. |
| WIVES NAME | FATIMA D/O/MOHAMMAD (P.B.U.H), LAILA, USMA, UMAMA, UMMULBANEEN. |
| SON'S NAME | HASAN, HUSSAIN, MOHAMMAD, HANAFIA, ABBAS, UMER, ABDULLAH, YAHIYA, M.AZGHAR, JAFER, USMAN. |
| DAUGHTER'S NAME | ZAINAB, UMME KULSOOM, RUQAIYA, RAMALA, NAFEESA,KHADIJA,ZAINAB-E-SUGHRA, UMMA HANI, JAMANA, UMAMA, MEHMOONA, MUSALMA, FATIMA. |
| FAMILY NAME | ABUL HASAN. |
| TITLE | AMEER UL MOMINEEN, MURTAZA, ABU TURAB. |
| AGE | 63 YEARS. |
| MARTYRDOM | 21st RAMAZAN. |
| BURRIED AT | NAJAF. |
MIGRATION OF THE HOLY PROPHET FROM MAKKAH
By the time the murderers began to assemble before the dwelling of the Prophet , he apprised his favourite cousin Ali , of the impending danger , and of his intention to leave the house at once for good . He directed Ali to lie down on the bed in his place and cover himself with his (holy Prophet's) wellknown green mantle . Unhesitatingly Ali carried out the the instructions and Muhammad (P.B.U.H) repeating the ninth verse of Sura Ya Seen of the Holy Book , sallied forth unobserved by the assailants as if they were stricken with blindness.
" And We have set a barrier before them , and a barrier behind them;
and We have covered them with darkness; wherefore they shall not see."
His heart swelling with love and gratitude at being selected for such a dangerous task , Ali asked his Master ,
" If I sleep here in your bed in your stead , will you be safe? "
" Yes." said the Holy Prophet (P.B.U.H). He then instructed Ali to remain behind at Macca for some time in order to discharge for him certain trusts and charges and bequests which were incumbent on the Prophet . He intructed Ali to look after the women and children and send them to madina quietly.
The task Muhammad (P.B.U.H) entrusted to Ali was a major one , and no small an undertaking for a youth for hardly 23 years ; but the way in which he carried it out , showed Ali's astonishing capacity . He was called upon the deputise for Mohammad at the risk of his own life , for it was highly probable that the mob would kill Ali taking him to be Muhammad (P.B.U.H) , or else would get furious at being foiled of their chief objective , and in that case would also kill him instead of the Prophet .
When all the assassins had been assembled they (in the words of W.Irving ) paused at the door and looking through a crevice , beheld , as they thought , Muhammad (P.B.U.H) wrapped in his green mantle , and lying asleep on his couch . They waited for a while consulting whether to fall on him while sleeping or wait until he should go forth . At length they burst open the door and rushed towards the couch . The sleeper started up , but instead of Muhammad (P.B.U.H) , Ali son of Abu talib stood before them . Amazed and confounded they demanded, "Where is Muhammad ? "
" I know not , " replied Ali sternly , and walked forth, nor did any one venture to molest him .
John Davenport describes the incident in the following words : " After surrounding the house , the assassins hten forcibly entered it , but finding instead of their purposed victim , the youthful Ali , calmly and resignedly awaiting the death intended for his chief . So much devoltedness excited the pity even of those men of blood and Ali was left unharmed."
|
Alī ibn Abī Ṭālib (
Arabic:
علي بن أبي طالب,
Transliteration:
ʿAlī ibn Abī Ṭālib,
Arabic pronunciation: [ʕæliː ibn ʔæbiː t̪ˤæːlib]; 13
th Rajab, 22 or 16
BH – 21
st Ramaḍān, 40 AH; September 20, 601 or July 17, 607 or 600
[6] – January 27, 661
[2]) was the cousin and son-in-law of
Islamic prophet Muhammad, ruling over the
Islamic Caliphate from 656 to 661.
[7]A son of
Abu Talib,
[7] Ali was also the first male who accepted Islam.
[8][9] Sunnis consider Ali the fourth and final of the
Rashidun (rightly guided
Caliphs), while
Shias regard Ali as the first
Imam and consider him and his descendants the
rightful successors to Muhammad, all of whom are members of the
Ahl al-Bayt, the household of Muhammad. This disagreement split the
Ummah (Muslim community) into the Sunni and Shia branches.
[1]
Muslim sources, especially Shia ones, state that Ali was the only person born in the
Kaaba sanctuary in
Mecca, the holiest place in Islam.
[1] His father was
Abu Talib and his mother was
Fatima bint Asad,
[1] but he was raised in the household of Muhammad, who himself was raised by
Abu Talib, Muhammad's uncle and Ali's father. When Muhammad reported receiving a
divine revelation, Ali was the first male to accept his message, dedicating his life to the cause of Islam.
[2][10][11][12]
Ali
migrated to
Medina shortly after Muhammad did. Once there Muhammad told Ali that God had ordered Muhammad to give his daughter,
Fatimah, to Ali in marriage.
[1] For the ten years that Muhammad led the community in Medina, Ali was extremely active in his service, leading parties of warriors in battles, and carrying messages and orders. Ali took part in the early
caravan raids from
Mecca and later in almost all the battles fought by the nascent Muslim community.
Ali was appointed
Caliph by the Companions of Muhammad (the
Sahaba) in Medina after the assassination of the third caliph,
Uthman ibn Affan.
[13][14] He encountered defiance and
civil war during his reign. In 661, Ali was attacked one morning while praying in the mosque of
Kufa, and died two days later.
[15][16][17]
In
Muslim culture, Ali is respected for his courage, knowledge, belief, honesty, unbending devotion to Islam, deep loyalty to Muhammad, equal treatment of all Muslims and generosity in forgiving his defeated enemies, and therefore is central to mystical traditions in Islam such as
Sufism. Ali retains his stature as an authority on
Quranic exegesis,
Islamic jurisprudence and religious thought.
[18] Ali holds a high position in almost all
Sufi orders which trace their lineage through him to Muhammad. Ali's influence has been important throughout
Islamic history.
Birth and childhood[edit]
A grand view of Ali Mausoleum, Najaf, Iraq
Ali's father
Abu Talib was the custodian of the Kaaba and a
sheikh of the
Bani Hashim, an important branch of the powerful
Quraysh tribe. He was also an uncle of Muhammad. Ali's mother, Fatima bint Asad, also belonged to Banu Hashim, making Ali a descendant of
Ishmael, the son of Ibrahim (
Abraham).
[19]
Many sources, especially Shia ones, attest that Ali was
born inside the Kaaba in the city of Mecca, where he stayed with his mother for three days. According to a tradition, Muhammad was the first person whom Ali saw as he took the newborn in his hands. Muhammad named him Ali,
meaning "the exalted one".
[1][20]
Muhammad had a close relationship with Ali's parents. When Muhammad was orphaned and later lost his grandfather
Abdul Muttalib, Ali's father took him into his house.
[1] Ali was born two or three years after Muhammad married
Khadijah bint Khuwaylid.
[21] When Ali was five or six years old, a famine occurred in and around Mecca, affecting the economic conditions of Ali's father, who had a large family to support. Muhammad took Ali into his home to raise him.
[1][10][22]
Acceptance of Islam[edit]
Ambigram depicting Muhammad (right) and Ali (left) written in a single word. The 180 degree inverted form shows both words.
The second period of Ali's life begins in 610 when he declared Islam at age 10 and ends with the
Hijra of Muhammad to Medina in 622.
[1] When Muhammad reported that he had received a
divine revelation, Ali, then only about ten years old, believed him and professed to Islam.
[1][2][10][11]
According to
Ibn Ishaq and some other authorities, Ali was the first male to
embrace Islam.
Tabari adds other traditions making the similar claim of being the first Muslim in relation to Zayd or Abu Bakr.
[9][23]Some historians and scholars believe Ali's conversion is not worthy enough to consider him the first male Muslim because he was a child at the time.
[24]
Shia doctrine asserts that in keeping with Ali's divine mission, he accepted Islam before he took part in any
pre-Islamic Meccan
traditional religion rites, regarded by Muslims as
polytheistic (see
shirk) or
paganistic. Hence the Shia say of Ali that his face is honored — that is, it was never sullied by prostrations before idols.
[10] The Sunnis also use the honorific
Karam Allahu Wajhahu, which means "God's Favor upon his Face."
The reason his acceptance is often not called a conversion, is because he was never an idol worshipper like the people of Mecca. He was known to have broken idols in the mold of Abraham and asked people why they worshipped something they made themselves.
Ali's grandfather, it is acknowledged without controversy, along with some members of the Bani Hashim clan, were
Hanifs, followers of a monotheistic belief system, prior to the coming of Islam.
After declaration of Islam[edit]
For three years Muhammad invited people to Islam in secret, then he started inviting publicly. When, according to the Quran, he was commanded to invite his closer relatives to come to Islam
[25] he gathered the Banu Hashim clan in a ceremony.
According to
al-Tabari,
Ibn Athir and
Abu al-Fida, Muhammad announced at invitational events that whoever assisted him in his invitation would become his brother, trustee and successor. Only Ali, who was thirteen or fourteen years old, stepped forward to help him. This invitation was repeated three times, but Ali was the only person who answered Muhammad. Upon Ali's constant and only answer to his call, Muhammad declared that Ali was his brother, inheritor and vice-regent and people must obey him. Most of the adults present were uncles of Ali and Muhammad, and
Abu Lahab laughed at them and declared to
Abu Talib that he must bow down to his own son, as Ali was now his
Emir[26] This event is known as the
Hadith of Warning.
Migration to Medina[edit]
In 622, the year of Muhammad's migration to Yathrib (now Medina), Ali risked his life by sleeping in Muhammad's bed to impersonate him and thwart an assassination plot so that Muhammad could escape in safety.
[1][10][28] This night is called
Laylat al-Mabit. According to some
hadith, a verse was revealed about Ali concerning his sacrifice on the night of Hijra which says "And among men is he who sells his
nafs (self) in exchange for the pleasure of
Allah."
[29][30]
Ali survived the plot, but risked his life again by staying in Mecca to carry out Muhammad's instructions: to restore to their owners all the goods and properties that had been entrusted to Muhammad for safekeeping. Ali then went to Medina with his mother, Muhammad's daughter Fatimah and two other women.
[2][10]
In Medina[edit]
During Muhammad's era[edit]
Ali was 22 or 23 years old when he migrated to Medina. When Muhammad was creating bonds of
brotherhood among his companions, he selected Ali as his brother.
[2][10][31] For the ten years that Muhammad led the community in Medina, Ali was extremely active in his service as his secretary and deputy, serving in his armies, the bearer of his banner in every battle, leading parties of warriors on raids, and carrying messages and orders.
[32] As one of Muhammad's lieutenants, and later his son-in-law, Ali was a person of authority and standing in the Muslim community.
Family life[edit]
Ali had four
children born to Fatimah, the only child of Muhammad to have surviving progeny. Their two sons (
Hasan and
Husain) were cited by Muhammad to be his own sons, honored numerous times in his lifetime and titled "the leaders of the youth of Jannah" (Heaven, the hereafter.)
[36][37]
At the beginning they were extremely poor. For several years after his marriage, Fatimah did all of the household work by herself. The shoulder on which she carried pitchers of water from the well was swollen and the hand with which she worked the handmill to grind corn was often covered with blisters.
[38] Fatimah vouched to take care of the household work, make dough, bake bread, and clean the house; in return, Ali vouched to take care of the outside work such as gathering firewood, and bringing food.
[39] Their circumstances were akin to many of the Muslims at the time and only improved following the
Battle of Khaybar when the wealth of
Khaybar was distributed among the poor. When the economic situations of the Muslims became better, Fatimah gained some maids but treated them like her family and performed the house duties with them.
[40]
Their marriage lasted until Fatimah's death ten years later. Although
polygamy was permitted, Ali did not marry another woman while Fatimah was alive, and his marriage to her possesses a special spiritual significance for all Muslims because it is seen as the marriage between two great figures surrounding Muhammad. After Fatimah's death, Ali married other wives and fathered many children.
[1]
In battles[edit]
Arabic calligraphy which means "There is no brave youth except Ali and there is no sword which renders service except Zulfiqar."
With the exception of the
Battle of Tabouk, Ali took part in all battles and expeditions fought for Islam.
[10] As well as being the
standard-bearer in those battles, Ali led parties of warriors on raids into enemy lands.
Ali first distinguished himself as a warrior in 624 at the
Battle of Badr. He defeated the
Umayyad champion
Walid ibn Utba as well as many other Meccan soldiers. According to Muslim traditions Ali killed between twenty and thirty-five enemies in battle, most agreeing with twenty-seven.
[41]
Ali was prominent at the
Battle of Uhud, as well as many other battles where he wielded a bifurcated sword known as
Zulfiqar.
[42] He had the special role of protecting Muhammad when most of the Muslim army fled from the battle of Uhud
[1] and it was said "There is no brave youth except Ali and there is no sword which renders service except Zulfiqar."
[43] He was commander of the Muslim army in the
Battle of Khaybar.
[44] Following this battle Mohammad gave Ali the name
Asadullah, which in Arabic means "Lion of Allah" or "Lion of God". Ali also defended Muhammad in the
Battle of Hunayn in 630.
[1]
Missions for Islam[edit]
Muhammad designated Ali as one of the scribes who would write down the text of the Quran, which had been revealed to Muhammad during the previous two decades. As Islam began to spread throughout Arabia, Ali helped establish the new Islamic order. He was instructed to write down the
Treaty of Hudaybiyyah, the peace treaty between Muhammad and the Quraysh in 628. Ali was so reliable and trustworthy that Muhammad asked him to carry the messages and declare the orders. In 630, Ali recited to a large gathering of pilgrims in Mecca
a portion of the Quran that declared Muhammad and the Islamic community were no longer bound by agreements made earlier with Arab
polytheists. During the
Conquest of Mecca in 630, Muhammad asked Ali to guarantee that the conquest would be bloodless. He ordered Ali to break all the idols worshipped by the
Banu Aus,
Banu Khazraj,
Tayy, and those in the
Kaaba to purify it after its defilement by the polytheism of the
pre-Islamic era. Ali was sent to Yemen one year later to spread the teachings of Islam. He was also charged with settling several disputes and putting down the uprisings of various tribes.
[1][2]
The incident of Mubahala[edit]
According to hadith collections, in 631 an
Arab Christian envoy from
Najran (currently in northern
Yemen and partly in
Saudi Arabia) came to Muhammad to argue which of the two parties erred in its doctrine concerning Jesus. After likening Jesus' miraculous birth to Adam's creation,
[45] Muhammad called them to
mubahala (conversation), where each party should bring their knowledgeable men, women and children, and ask God to curse the lying party and their followers.
[46] Muhammad, to prove to them that he was a prophet, brought his daughter Fatimah, Ali and his grandchildren Hasan and Husayn. He went to the Christians and said "this is my family" and covered himself and his family with a cloak.
[47] According to Muslim sources, when one of the Christian monks saw their faces, he advised his companions to withdraw from Mubahala for the sake of their lives and families. Thus the Christian monks vanished from the Mubahala place.
Allameh Tabatabaei explains in
Tafsir al-Mizan that the word "Our selves" in this verse
[46] refers to Muhammad and Ali. Then he narrates that
Imam Ali al-Rida, eighth
Shia Imam, in discussion with
Al-Ma'mun,
Abbasid caliph, referred to this verse to prove the superiority of Muhammad's progeny over the rest of the Muslim community, and considered it the proof for Ali's right for caliphate due to Allah having made Ali like the self of Muhammad.
[48]
Ghadir Khumm[edit]
As Muhammad was returning from
his last pilgrimage in 632, he made statements about Ali that are interpreted very differently by Sunnis and Shias.
[1] He halted the caravan at
Ghadir Khumm, gathered the returning pilgrims for communal prayer and began to address them:
[49]
Taking Ali by the hand, he asked of his faithful followers whether he, Muhammad, was not closer (awlā) to the Believers than they were to themselves; the crowd cried out: “It is so, O Apostle of God!”; he then declared: “He of whom I am the
mawla, of him Ali is also the mawla (man kuntu mawlāhu fa-ʿAlī mawlāhu)”.
[50] [51]
Shia's regard these statements as constituting the designation of Ali as the
successor of Muhammad and as the first
Imam; by contrast, Sunnis take them only as an expression of close spiritual relationship between Muhammad and Ali, and of his wish that Ali, as his cousin and son-in-law, inherit his family responsibilities upon his death, but not necessarily a designation of political authority.
[52] [53] Many
Sufis also interpret the episode as the transfer of Muhammad's spiritual power and authority to Ali, whom they regard as the
walipar excellence.
[1][54] On the basis of this hadith, Shia say that Ali later insisted that his religious authority was superior to that of
Abu Bakr and
Umar.
[55]
Succession to Muhammad[edit]
After uniting the
Arabian tribes into a single Muslim religious polity in the last years of his life, Muhammad's death in 632 signalled disagreement over who would succeed him as leader of the Muslim community.
[56] While Ali and the rest of Muhammad's close family were washing his body for burial, at a gathering attended by a small group of Muslims at
Saqifah, a close companion of Muhammad named Abu Bakr was nominated for the leadership of the community. Others added their support and Abu Bakr was made the first caliph. The choice of Abu Bakr was disputed by some of the Muhammad's companions, who held that Ali had been designated his successor by Muhammad himself.
[12][57]
Later when Fatimah and Ali sought aid from the Companions in the matter of his right to the caliphate, they answered 'O daughter of the Messenger of God! We have given our allegiance to Abu Bakr. If Ali had come to us before this, we would certainly not have abandoned him'. Ali said, 'Was it fitting that we should wrangle over the caliphate even before the Prophet was buried?'
[58][59]
Following his election to the caliphate, Abu Bakr and
Umar with a few other companions headed to
Fatimah's house to force Ali and his supporters who had gathered there to give their allegiance to Abu Bakr. Then, it is alleged that Umar threatened to set the house on fire unless they came out and swore allegiance with Abu Bakr.
[60] Fatimah, in support of her husband, started a commotion and threatened to "uncover her hair", at which Abu Bakr relented and withdrew.
[40] Ali is reported to have repeatedly said that had there been forty men with him he would have resisted.
[60] Ali did not actively assert his own right because he did not want to throw the nascent Muslim community into strife.
[2] Other sources say that Ali accepted the selection of Umar as caliph and even gave one of his daughters, Umm Kulthūm, to him in marriage.
[1]
This contentious issue caused Muslims to later split into two groups, Sunni and Shia. Sunnis assert that even though Muhammad never appointed a successor, Abu Bakr was elected first caliph by the Muslim community. The Sunnis recognize the first four caliphs as
Muhammad's rightful successors. Shias believe that Muhammad explicitly named Ali as his successor at Ghadir Khumm and Muslim leadership belonged to him which had been determined by divine order.
[12][61]
According to
Wilferd Madelung, Ali himself was firmly convinced of his legitimacy for
caliphate based on his close kinship with Muhammad, his intimate association and his knowledge of Islam and his merits in serving its cause. He told Abu Bakr that his delay in pledging allegiance (
bay'ah) as caliph was based on his belief of his own prior title. Ali did not change his mind when he finally pledged allegiance to Abu Bakr and then to Umar and to Uthman but had done so for the sake of the unity of Islam, at a time when it was clear that the Muslims had turned away from him.
[12][62] Ali also believed that he could fulfill his role of Imam'ate without this fighting.
[63]
Life after Muhammad[edit]
Another part of Ali's life started in 632 after the death of Muhammad and lasted until the assassination of Uthman Ibn Affan, the third caliph in 656. During those 24 years, Ali neither took part in any battle or
conquest,
[2] nor did he assume any executive position. He withdrew from political affairs, especially after the death of his wife,
Fatima Zahra. He used his time to serve his family and worked as a farmer. Ali dug a lot of wells and planted gardens near Medina and endowed them for public use. These wells are known today as
Abar Ali ("Ali's wells").
[64]
Ali compiled a complete version of the Quran,
mus'haf,
[65] six months after the death of Muhammad. The volume was completed and carried by camel to show to other people of Medina. The order of this
mus'haf differed from that which was gathered later during the
Uthmanic era. This book was rejected by several people when he showed it to them. Despite this, Ali made no resistance against
standardized mus'haf.
[66]
Ali and the Rashidun Caliphs[edit]
At the beginning of the Abu Bakr's caliphate, there was a controversy about Muhammad's endowment to his daughter, especially
Fadak, between
Fatimah and Ali on one side and Abu Bakr on the other side. Fatimah asked Abu Bakr to turn over their property, the lands of
Fadak and
Khaybar. But Abu Bakr refused and told her that
prophets did not have any legacy and that Fadak belonged to the Muslim community. Abu Bakr said to her, "Allah's Apostle said, we do not have heirs, whatever we leave is
Sadaqa." Together with
Umm Ayman, Ali testified to the fact that Muhammad granted it to Fatimah Zahra, when Abu Bakr requested her to summon witnesses for her claim. Fatimah became angry and stopped speaking to Abu Bakr, and continued assuming that attitude until she died.
[67]
'Aisha also said that "When Allah's Apostle died, his wives intended to send 'Uthman to Abu Bakr asking him for their share of the inheritance." Then 'Aisha said to them, "Didn't Allah's Apostle say, 'Our (Apostles') property is not to be inherited, and whatever we leave is to be spent in charity?'".
[68]
According to some sources, Ali did not give his oath of allegiance to Abu Bakr until some time after the death of his wife, Fatimah in the year 633 AD.
[2] Ali participated in the funeral of Abu Bakr.
[69]
He pledged allegiance to the second caliph
Umar ibn Khattab and helped him as a trusted advisor. Umar particularly relied upon Ali as the Chief Judge of Medina. He also advised Umar to set Hijra as the beginning of the
Islamic calendar. Umar used Ali's suggestions in political issues as well as religious ones.
[70]
Ali was one of
the electoral council to choose the third caliph which was appointed by Umar. Although Ali was one of the two major candidates, the council's arrangement was against him.
Sa'd ibn Abi Waqqas and
Abdur Rahman bin Awf, who were cousins, were naturally inclined to support Uthman, who was Abdur Rahman's brother-in-law. In addition, Umar gave the casting vote to Abdur Rahman. Abdur Rahman offered the caliphate to Ali on the condition that he should rule in accordance with the Quran, the
example set by Muhammad, and the precedents established by the first two caliphs. Ali rejected the third condition while Uthman accepted it. According to
Ibn Abi al-Hadid's Comments on the Peak of Eloquence Ali insisted on his prominence there, but most of the electors supported Uthman and Ali was reluctantly urged to accept him.
[71]
Siege of Uthman[edit]
Uthman Ibn Affan expressed generosity toward his kin,
Banu Abd-Shams, who seemed to dominate him, and his supposed arrogant mistreatment toward several of the earliest companions such as
Abu Dharr al-Ghifari,
Abd-Allah ibn Mas'ud and
Ammar ibn Yasirprovoked outrage among some groups of people. Dissatisfaction and resistance openly arose since 650–651 throughout most of the empire.
[72] The dissatisfaction with his rule and the governments appointed by him was not restricted to the provinces outside
Arabia.
[73] When Uthman's kin, especially
Marwan, gained control over him, the noble companions, including most of
the members of elector council, turned against him or at least withdrew their support, putting pressure on the caliph to mend his ways and reduce the influence of his assertive kin.
[74]
At this time, Ali had acted as a restraining influence on Uthman without directly opposing him. On several occasions Ali disagreed with Uthman in the application of the
Hudud; he had publicly shown sympathy for Abu Dharr al-Ghifari and had spoken strongly in the defense of Ammar ibn Yasir. He conveyed to Uthman the criticisms of other Companions and acted on Uthman's behalf as negotiator with the provincial opposition who had come to Medina; because of this some mistrust between Ali and Uthman's family seems to have arisen. Finally, he tried to mitigate the severity of
the siege by his insistence that Uthman should be allowed water.
[2]
There is controversy among historians about the relationship between Ali and Uthman. Although pledging allegiance to Uthman, Ali disagreed with some of his policies. In particular, he clashed with Uthman on the question of religious law. He insisted that
religious punishment had to be done in several cases such as
Ubayd Allah ibn Umar and
Walid ibn Uqba. In 650 during
pilgrimage, he confronted Uthman with reproaches for his change of the prayer ritual. When Uthman declared that he would take whatever he needed from the
fey', Ali exclaimed that in that case the caliph would be prevented by force. Ali endeavored to protect companions from maltreatment by the caliph such as
Ibn Mas'ud.
[75] Therefore, some historians consider Ali one of the leading members of Uthman's opposition, if not the main one. But
Wilferd Madelung rejects their judgment due to the fact that Ali did not have the Quraysh's support to be elected as a caliph. According to him, there is even no evidence that Ali had close relations with rebels who supported his caliphate or directed their actions.
[76] Some other sources say Ali had acted as a restraining influence on Uthman without directly opposing him.
[2] However, Madelung narrates
Marwan told
Zayn al-Abidin, the grandson of Ali, that
No one [among the Islamic nobility] was more temperate toward our master than your master.
[77]
Caliphate[edit]
Election as Caliph[edit]
Ali was caliph between 656 and 661, during one of the most turbulent periods in Muslim history, which also coincided with the First Fitna.
Uthman's assassination meant that rebels had to select a new caliph. This met with difficulties since the rebels were divided into several groups comprising the
Muhajirun,
Ansar,
Egyptians, Kufans and
Basntes. There were three candidates: Ali,
Talhah and
al-Zubayr. First the rebels approached Ali, requesting him to accept being the caliph. Some of Muhammad's companions tried to persuade Ali in accepting the office,
[78][79][80] but he turned down the offer, suggesting to be a counselor instead of a chief.
[81]
Talhah, Zubayr and other companions also refused the rebels' offer of the caliphate. Therefore, the rebels warned the inhabitants of Medina to select a caliph within one day, or they would apply drastic action. In order to resolve the deadlock, the Muslims gathered in the
Mosque of the Prophet on June 18, 656 to appoint the caliph. Initially Ali refused to accept simply because his most vigorous supporters were rebels. However, when some notable companions of Muhammad, in addition to the residents of Medina, urged him to accept the offer, he finally agreed. According to
Abu Mekhnaf's narration, Talhah was the first prominent companion who gave his pledge to Ali, but other narrations claimed otherwise, stating they were forced to give their pledge. Also, Talhah and Zubayr later claimed they supported him reluctantly. Regardless, Ali refuted these claims, insisting they recognized him as caliph voluntarily.
Wilferd Madelung believes that force did not urge people to give their pledge and they pledged publicly in the mosque.
[13][14]
While the overwhelming majority of Medina's population as well as many of the rebels gave their pledge, some important figures or tribes did not do so. The Umayyads, kinsmen of Uthman, fled to the
Levantor remained in their houses, later refusing Ali's legitimacy.
Sa'ad ibn Abi Waqqas was absent and
Abdullah ibn Umar abstained from offering his allegiance, but both of them assured Ali that they would not act against him.
[13][14]
Reign as Caliph[edit]
Since the conflicts in which Ali was involved were perpetuated in polemical sectarian historiography, biographical material is often biased. But the sources agree that he was a profoundly religious man, devoted to the cause of Islam and the rule of justice in accordance with the
Quran and the
Sunna; he engaged in war against erring Muslims as a matter of religious duty. The sources abound in notices on his austerity, rigorous observance of religious duties, and detachment from worldly goods. Thus some authors have pointed out that he lacked political skill and flexibility.
[2]
Ali inherited the
Rashidun Caliphate—which extended from Egypt in the west to the
Iranian highlands in the east—while the situation in the
Hejaz and the other provinces on the eve of his election was unsettled. Soon after Ali became caliph, he dismissed provincial governors who had been appointed by Uthman, replacing them with trusted aides. He acted against the counsel of
Mughira ibn Shu'baand
Ibn Abbas, who had advised him to proceed his governing cautiously. Madelung says Ali was deeply convinced of his right and his religious mission, unwilling to compromise his principles for the sake of political expediency, and ready to fight against overwhelming odds.
[82] Muawiyah I, the kinsman of Uthman and governor of the Levant, refused to submit to Ali's orders; he was the only governor to do so.
[2]
When he was appointed caliph, Ali stated to the citizens of Medina that Muslim polity had come to be plagued by dissension and discord; he desired to purge Islam of any evil. He advised the populace to behave as true Muslims, warning that he would tolerate no sedition and those who were found guilty of subversive activities would be dealt with harshly.
[83] Ali recovered the land granted by Uthman and swore to recover anything that elites had acquired before his election. Ali opposed the centralization of capital control over provincial revenues, favoring an equal distribution of
taxes and booty amongst the Muslim citizens; he distributed the entire revenue of the
treasury among them. Ali refrained from
nepotism, including with his brother
Aqeel ibn Abu Talib. This was an indication to Muslims of his policy of offering equality to Muslims who served Islam in its early years and to the Muslims who played a role in the later
conquests.
[2][84]
Ali succeeded in forming a broad coalition especially after the
Battle of the Camel. His policy of equal distribution of taxes and booty gained the support of Muhammad's companions, especially the Ansar who were subordinated by the Quraysh leadership after Muhammad, the traditional tribal leaders, and the
Qurra or Quran reciters that sought pious Islamic leadership. The successful formation of this diverse coalition seems to be due to Ali's charismatic character.
[2][85] This diverse coalition became known as
Shi'a Ali, meaning "party" or "faction of Ali". However according to Shia, as well as non-Shia reports, the majority of those who supported Ali after his election as caliph, were shia politically, not religiously. Although at this time there were many who counted as political Shia, few of them believed Ali's religious leadership.
[86]
First Fitna[edit]
A'isha,
Talhah, Al-Zubayr and Umayyad, especially
Muawiyah I and
Marwan I, wanted Ali to punish the rioters who had killed
Uthman. They wanted Ali to arrest
Uthman ibn Affan's killer and not to fight
Muawiyah I.
[87][88] They encamped close to Basra. The talks lasted for many days and the subsequent heated exchange and protests during the parley turned from words to blows, leading to loss of life on both sides. In the confusion the
Battle of the Camel started in 656, where Ali emerged victorious.
[89] Marwan was arrested but he later asked Hassan and Hussein for assistance and was released.
[87]
They went to Iraq to get Ali to arrest the murderers of Uthman and not to fight
Muawiyah I. However some historians believe that they used this issue to seek their political ambitions because they found Ali's caliphate against their own benefit. On the other hand, the rebels maintained that Uthman had been justly killed, for not governing according to Quran and Sunnah, hence no vengeance was to be invoked.
[2][10][90] Historians disagree on Ali's position. Some say the caliphate was a gift of the rebels and Ali did not have enough force to control or punish them,
[83] while others say Ali accepted the rebels' argument or at least did not consider Uthman just ruler.
[91]
Under such circumstances, a schism took place which led to the first civil war in Muslim history. Some Muslims, known as Uthmanis, considered Uthman a rightful and just
Caliph(Islamic leader) till the end, who had been unlawfully killed. Some others, who are known as party of Ali, believed Uthman had fallen into error, he had forfeited the caliphate and been lawfully executed for his refusal to mend his way or step down; thus Ali was the just and true Imam and his opponents are infidels. This civil war created permanent divisions within the Muslim community regarding who had the legitimate right to occupy the caliphate.
[92]
The First Fitna, 656–661, followed the assassination of
Uthman, continued during the caliphate of Ali, and was ended by Muawiyah's assumption of the caliphate. This civil war (often called the
Fitna) is regretted as the end of the early unity of the Islamic ummah (nation).
[93]
Ali appointed
'Abd Allah ibn al'-Abbas[94] governor of Basra and moved his capital to
Kufa, the Muslim garrison city in Iraq. A few years earlier there had be tensions between Iraq, formally under the Persian
Sassanid Empire and Syria, formally under the
Byzantine Empire, during the
Byzantine-Sassanid Wars. The Iraqis wanted the capital of the newly established Islamic State to be in Kufa. They convinced Ali to come to Kufa and establish the capital in Kufa.
[95] Kufa was also in the middle of Islamic land and had strategic position.
[96]
Later Muawiyah I, the governor of Levant and the cousin of
Uthman, refused Ali's demands for allegiance. Ali opened negotiations hoping to regain his allegiance, but Muawiyah insisted on Levant autonomy under his rule. Muawiyah replied by mobilizing his Levantine supporters and refusing to pay homage to Ali on the pretext that his contingent had not participated in his election. Ali then moved his armies North and the two armies encamped themselves at
Siffin for more than one hundred days, most of the time being spent in negotiations. Although Ali exchanged several letters with Muawiyah, he was unable to dismiss the latter, nor persuade him to pledge allegiance. Skirmishes between the parties led to the
Battle of Siffin in 657.
English historian Edward Gibbon wrote: "The Caliph Ali displayed a superior character of valor and humanity. His troops were strictly enjoined to wait the first onset of the enemy, to spare their flying brethren, and to respect the bodies of the dead, and the chastity of the female captives. The ranks of the Syrians were broken by the charge of the hero, who was mounted on a piebald horse, and wielded with irresistible force his ponderous and two edged sword." Of the estimated casualties, Ali's forces lost 25,000, while Muawiyah's forces lost 45,000. Appalled by the carnage, Ali sent a message to Muawiya and challenged him to single combat, saying that whoever won should be the Caliph. In Gibbon's words, "Ali generously proposed to save the blood of the Muslims by a single combat; but his trembling rival declined the challenge as a sentence of inevitable death."
[97]
After a week of combat was followed by a violent battle known as
laylat al-harir (the night of clamor), Muawiyah's army was on the point of being routed when
Amr ibn al-Aas advised Muawiyah to have his soldiers hoist
mus'haf (either parchments inscribed with verses of the Quran, or complete copies of it) on their spearheads in order to cause disagreement and confusion in Ali's army.
[2][98] Ali saw through the stratagem, but only a minority wanted to pursue the fight.
[12]
The two armies finally agreed to settle the matter of who should be Caliph by arbitration. The refusal of the largest bloc in Ali's army to fight was the decisive factor in his acceptance of the arbitration. The question as to whether the arbiter would represent Ali or the
Kufans caused a further split in Ali's army.
Ash'ath ibn Qays and some others rejected Ali's nominees,
'Abd Allah ibn 'Abbas and
Malik al-Ashtar, and insisted on
Abu Musa Ash'ari, for his neutrality. Finally, Ali was urged to accept Abu Musa.
Amr ibn al-As was appointed by Muawiyah as an arbitrator.
Seven months later the two arbitrators met at Adhruh about 10 miles north west of Maan in Jordon in February 658.
Amr ibn al-Asconvinced
Abu Musa Ashaari that both Ali and Muawiyah should step down and a new Caliph be elected. Ali and his supporters were stunned by the decision which had lowered the Caliph to the status of the rebellious Muawiyah. Ali was therefore outwitted by Muawiyah and
Amr ibn al-As.
[99][100] Ali refused to accept the verdict and found himself technically in breach of his pledge to abide by the arbitration. This put Ali in a weak position even amongst his own supporters. The most vociferous opponents in Ali's camp were the very same people who had forced Ali into the ceasefire. They broke away from Ali's force, rallying under the slogan "arbitration belongs to God alone." This group came to be known as the
Kharijites ("those who leave"). They considered everyone to be their enermy. In 659 Ali's forces and the
Kharijites met in the
Battle of Nahrawan.
[101]
The arbitration resulted in the dissolution of Ali's coalition and some have opined that this was Muawiyah's intention.
[2][102]
In the following years Muawiyah's army occupied many cities of Iraq, which Ali's governors could not prevent, and people did not support him to fight with them. Muawiyah overpowered Egypt,
Hijaz, Yemen and other areas.
[103] In the last year of Ali's caliphate, the mood in Kufa and Basra changed in his favor as Muawiyah's vicious behaviour in the war revealed the nature of his reign. However, the people's attitude toward Ali differed deeply. Just a small minority of them believed that Ali was the best Muslim after Muhammad and the only one entitled to rule them, while the majority supported him due to their distrust and opposition to Muawiyah.
[104]
Policies[edit]
What shows Ali's policies and ideas of governing is his instruction to
Malik al-Ashtar, when appointed by him as governor of Egypt. This instruction, which is considered by many Muslims and even non-Muslims as the ideal constitution for Islamic governance, involved detailed description of duties and rights of the ruler and various functionaries of the state and the main classes of society at that time.
[105][106][need quotation to verify]
Ali wrote in his instruction to Malik al-Ashtar:
Infuse your heart with mercy, love and kindness for your subjects. Be not in face of them a voracious animal, counting them as easy prey, for they are of two kinds: either they are your brothers in religion or your equals in creation. Error catches them unaware, deficiencies overcome them, (evil deeds) are committed by them intentionally and by mistake. So grant them your pardon and your forgiveness to the same extent that you hope God will grant you His pardon and His forgiveness. For you are above them, and he who appointed you is above you, and God is above him who appointed you. God has sought from you the fulfillment of their requirements and He is trying you with them.
[107]
Since the majority of Ali's subjects were nomads and peasants, he was concerned with agriculture. He instructed to Malik to give more attention to development of the land than to the collection of the tax, because tax can only be obtained by the development of the land and whoever demands tax without developing the land ruins the country and destroys the people.
[108]
On the 19th of Ramadan, while praying in the
Great Mosque of Kufa, Ali was attacked by the
Khawarij Abd-al-Rahman ibn Muljam. He was wounded by ibn Muljam's poison-coated sword while prostrating in the Fajr prayer.
[109] Ali ordered his sons not to attack the Kharijites, instead stipulating that if he survived, ibn Muljam would be pardoned whereas if he died, ibn Muljam should be given only one equal hit (regardless of whether or not he died from the hit).
[110]
Ali died a few days later on January 31, 661 (21 Ramadan 40 A.H).
[109] Hasan fulfilled
Qisas and gave equal punishment to ibn Muljam upon Ali's death.
[104]
This mosque in
an-Najaf, Iraq, is widely considered by Shias to be the final burial place of Ali.
According to
Al-Shaykh Al-Mufid, Ali did not want his grave to be desecrated by his enemies and consequently asked his friends and family to bury him secretly. This secret gravesite was revealed later during the Abbasid caliphate by
Imam Ja'far al-Sadiq, his descendant and the sixth Shia Imam.
[111] Most Shias accept that Ali is buried at the Tomb of Imam Ali in the
Imam Ali Mosque at what is now the city of
Najaf, which grew around the mosque and shrine called Masjid Ali.
[112][113]
However another story, usually maintained by some Afghans, notes that his body was taken and buried in the Afghan city of
Mazar-E-Sharif at the famous Blue Mosque or
Rawze-e-Sharif.
[114]
Aftermath[edit]
After Ali's death, Kufi Muslims pledged allegiance to his eldest son Hasan without dispute, as Ali on many occasions had declared that just
People of the House of Muhammad were entitled to rule the Muslim community.
[115] At this time, Muawiyah held both the Levant and Egypt and, as commander of the largest force in the Muslim Empire, had declared himself caliph and marched his army into Iraq, the seat of Hasan's caliphate.
War ensued during which Muawiyah gradually subverted the generals and commanders of Hasan's army with large sums of money and deceiving promises until the army rebelled against him. Finally, Hasan was forced to make peace and to yield the caliphate to Muawiyah. In this way Muawiyah captured the Islamic caliphate and in every way possible placed the severest pressure upon Ali's family and his
Shia. Regular public cursing of Imam Ali in the
congregational prayers remained a vital institution which was not abolished until 60 years later by
Umar ibn Abd al-Aziz. Muawiyah also established the Umayyad caliphate which was a centralized monarchy.
[116]
Madelung writes:
Umayyad highhandedness, misrule and repression were gradually to turn the minority of Ali's admirers into a majority. In the memory of later generations Ali became the ideal
Commander of the Faithful. In face of the fake Umayyad claim to legitimate sovereignty in Islam as God's Vice-regents on earth, and in view of Umayyad treachery, arbitrary and divisive government, and vindictive retribution, they came to appreciate his [Ali's] honesty, his unbending devotion to the reign of Islam, his deep personal loyalties, his equal treatment of all his supporters, and his generosity in forgiving his defeated enemies.
[18]
Knowledge[edit]
Ali is respected not only as a warrior and leader, but as a writer and religious authority. A numerous range of disciplines from
theologyand
exegesis to
calligraphy and
numerology, from
law and mysticism to
Arabic grammar and
Rhetoric are regarded as having been first adumbrated by Ali.
[113] According to a Hadith which is narrated by Shia and Sufis, Muhammad told about him "I'm the city of knowledge and Ali is its gate..."
[113][117][118][119] Muslims regard Ali as a major authority on Islam. Ali himself gives this testimony:
Not a single
verse of the Quran
descended upon (was revealed to) the Messenger of God which he did not proceed to dictate to me and make me
recite. I would
write it with my own hand, and he would instruct me as to its
tafsir (the literal explanation) and the
ta'wil (the spiritual exegesis), the
nasikh (the verse which abrogates) and the
mansukh (the abrogated verse), the
muhkam and the
mutashabih (the fixed and the ambiguous), the particular and the general...
[120]
As for theosophy and dealing with matters of divinity, it was not an Arab art. Nothing of the sort had been circulated among their distinguished figures or those of lower ranks. This art was the exclusive preserve of Greece, whose sages were its only expounders. The first one among Arabs to deal with it was Ali.
[122]
In later
Islamic philosophy, especially in the teachings of
Mulla Sadra and his followers, like Allameh Tabatabaei, Ali's sayings and sermons were increasingly regarded as central sources of metaphysical knowledge, or divine philosophy. Members of
Sadra's schoolregard Ali as the supreme metaphysician of Islam.
[1] According to Henry Corbin, the
Nahj al-Balagha may be regarded as one of the most important sources of doctrines professed by Shia thinkers, especially after 1500AD. Its influence can be sensed in the logical co-ordination of terms, the deduction of correct conclusions, and the creation of certain technical terms in
Arabic which entered the literary and
philosophical language independently of the translation into Arabic of
Greek texts.
[123]
Ali was also a great scholar of
Arabic literature and pioneered in the field of Arabic grammar and rhetoric. Numerous short sayings of Ali have become part of general Islamic culture and are quoted as aphorisms and proverbs in daily life. They have also become the basis of literary works or have been integrated into poetic verse in many languages. Already in the 8th century, literary authorities such as
'Abd al-Hamid ibn Yahya al-'Amiri pointed to the unparalleled eloquence of Ali's sermons and sayings, as did
al-Jahiz in the following century.
[1] Even staffs in the
Divan of Umayyad recited Ali's sermons to improve their eloquence.
[124] Of course,
Peak of Eloquence(
Nahj al-Balagha) is an extract of Ali's quotations from a literal viewpoint as its compiler mentioned in the preface, while there are many other quotations, prayers (
Du'as), sermons and letters in other literal, historic and religious books.
[125]
In addition, some hidden or occult sciences such as
jafr, Islamic
numerology, and the science of the symbolic significance of the letters of the
Arabic alphabet, are said to have been established by Ali
[1] through his having studied the texts of
al-Jafr and
al-Jamia.
Abu Hamza al-Thumali's manuscript on the Islamic teachings of Ali.
The compilation of sermons, lectures and quotations attributed to Ali are compiled in the form of several books.
- Nahj al-Balagha (Way of Eloquence) contains eloquent sermons, letters and quotations attributed to Ali which is compiled by ash-Sharif ar-Radi (d. 1015). Reza Shah Kazemi states: "Despite ongoing questions about the authenticity of the text, recent scholarship suggests that most of the material in it can in fact be attributed to Ali" and in support of this he makes reference to an article by Mokhtar Jebli.[113] This book has a prominent position in Arabic literature. It is also considered an important intellectual, political and religious work in Islam.[1][126][127] Masadir Nahj al-Balagha wa asaniduh, written by al-Sayyid ‘Abd al-Zahra' al-Husayni al-Khatib, introduces some of these sources.[128] Also,Nahj al-sa'adah fi mustadrak Nahj al-balaghah by Muhammad Baqir al-Mahmudi represents all of Ali's extant speeches, sermons, decrees, epistles, prayers, and sayings that have been collected. It includes the Nahj al-balagha and other discourses which were not incorporated by ash-Sharif ar-Radi or were not available to him. Apparently, except for some of the aphorisms, the original sources of all the contents of the Nahj al-balagha have been determined.[126] There are several Comments on the Peak of Eloquence by Sunnis and Shias such as Comments of Ibn Abi al-Hadid and comments of Muhammad Abduh.
- Supplications (Du'a), translated by William Chittick.[129]
- Ghurar al-Hikam wa Durar al-Kalim (Exalted aphorisms and Pearls of Speech) which is compiled by Abd al-Wahid Amidi (d. 1116) consists of over ten thounsads short sayings of Ali.[130]
- Nuzhat al-Absar va Mahasin al-Asar, Ali's sermons which have compiled by Ali ibn Muhammad Tabari Mamtiri.[131]
- Divan-i Ali ibn Abu Talib (poems which are attributed to Ali ibn Abu Talib).[2][132]
Descendants[edit]
Hasan, born in 625 AD, was the second Shia Imam and he also occupied the outward function of caliph for about six months. In the year 50 A.H., he was poisoned and killed by a member of his own household who, as has been accounted by historians, had been motivated by Mu'awiyah.
[136]
Husayn, born in 626 AD, was the third Shia Imam. He lived under severe conditions of suppression and persecution by Mu'awiyah. On the tenth day of
Muharram, of the year 680, he lined up before the army of the caliph with his small band of followers and nearly all of them were killed in the
Battle of Karbala. The anniversary of his death is called the
Day of Ashura and it is a day of mourning and religious observance for Shia Muslims.
[137] In this battle some of Ali's other sons were killed.
Al-Tabari has mentioned their names in his history: Al-Abbas ibn Ali, the holder of Husayn's standard, Ja'far, Abdallah and Uthman, the four sons born to Fatima binte Hizam; Muhammad and Abu Bakr. The death of the last one is doubtful.
[138] Some historians have added the names of Ali's other sons who were killed in Karbala, including Ibrahim, Umar and Abdallah ibn al-Asqar.
[139][140]
His daughter Zaynab—who was in Karbala—was captured by Yazid's army and later played a great role in revealing what happened to Husayn and his followers.
[141]
Ali's descendants by Fatimah are known as
sharifs,
sayeds or
sayyids. These are honorific titles in Arabic,
sharif meaning 'noble' and
sayed or
sayyid meaning 'lord' or 'sir'. As Muhammad's only descendants, they are respected by both Sunni and Shia, though the Shias place much more emphasis and value on the distinction.
[1]
Muslim views[edit]
Except for Muhammad, there is no one in Islamic history about whom as much has been written in Islamic languages as Ali.
[1] In
Muslim culture, Ali is respected for his courage, knowledge, belief, honesty, unbending devotion to Islam, deep loyalty to Muhammad, equal treatment of all Muslims and generosity in forgiving his defeated enemies, and therefore is central to mystical traditions in Islam such as
Sufism. Ali retains his stature as an authority on
Quranic exegesis,
Islamic jurisprudence and religious thought.
[18] Ali holds a high position in almost all
Sufi orders which trace their lineage through him to Muhammad. Ali's influence has been important throughout
Islamic history.
[1]
Zulfiqar with and without the shield. The
Fatimid depiction of
Ali's sword as carved on the Gates of Old Cairo, namely Bab al-Nasr.
According to this view, Ali as the successor of Muhammad not only ruled over the community in justice, but also interpreted the
Sharia Law and its
esoteric meaning. Hence he was regarded as being free from error and sin (
infallible), and appointed by God by divine decree (
nass) through Muhammad.
[143] It is believed in Twelver and
Ismaili Shī‘ah Islam that
‘aql, divine wisdom, was the source of the souls of the Prophets and Imams and gave them esoteric knowledge called
ḥikmah and that their sufferings were a means of divine grace to their devotees.
[1][144][145] Although the Imam was not the recipient of a
divine revelation, he had a close relationship with God, through which God guides him, and the Imam in turn guides the people. His
words and deeds are a guide and model for the community to follow; as a result it is a
source of sharia law.
[143][146][147]
Sunni Muslims regard Ali with great respect as one of the
Ahl al-Bayt and the last of the Rashidun caliphs, as well as one of the most influential and respected leaders in Islam. Also, he is one of the
Al-Asharatu Mubashsharun, the Ten Companions of
Muhammadwhom the Prophet of Islam promised Paradise.
Almost all Sufi orders trace their lineage to Muhammad through Ali, an exception being
Naqshbandi, who go through Abu Bakr. Even in this order, there is
Ja'far al-Sadiq, the great great grandson of Ali. Sufis believe that Ali inherited from Muhammad the saintly power
wilayah that makes the
spiritual journey to God possible.
[1]
As a deity[edit]
Some groups such as the
Alawis believe that Ali is a deity in his own right or he was God
incarnate. They are described as
ghulat (
Ar: غُلاة) "exaggerators" by the vast majority of Islamic scholars. These groups have, in traditional Islamic thought, left Islam due to their exaggeration of a human being's praiseworthy traits. Ali is recorded in some traditions as having forbidden those who sought to worship him in his own lifetime.
[151]
Non-Muslim views[edit]
| Person | Quote |
|---|
| Edward Gibbon(British 18th century historian) | The zeal and virtue of Ali were never outstripped by any recent proselyte. He united the qualifications of a poet, a soldier, and a saint; his wisdom still breathes in a collection of moral and religious sayings; and every antagonist, in the combats of the tongue or of the sword, was subdued by his eloquence and valour. From the first hour of his mission to the last rites of his funeral, the apostle was never forsaken by a generous friend, whom he delighted to name his brother, his vicegerent, and the faithful Aaron of a second Moses.[152] |
| Washington Irving (American author and essayist) | He was of the noblest branch of the noble race of Koreish. He possessed the three qualities most prized by Arabs: courage, eloquence, and munificence. His intrepid spirit had gained him from the prophet the appellation of The Lion of God; specimens of his eloquence remain in some verses and sayings preserved among the Arabs; and his munificence was manifested in sharing among others, every Friday, what remained in the treasury. Of his magnanimity, we have given repeated instances; his noble scorn of everything false and mean, and the absence in his conduct of everything like selfish intrigue.[153] |
| Thomas Carlyle(Scottish historian, critic, and sociological writer) | As for this young Ali, one cannot but like him. A noble-minded creature, as he shows himself, now and always afterwards; full of affection, of fiery daring. Something chivalrous in him; brave as a lion; yet with a grace, a truth and affection worthy of Christian knighthood.[154] |
| Sir William Muir(Scottish scholar and statesman) | Endowed with a clear intellect, warm in affection, and confiding in friendship, he was from the boyhood devoted heart and soul to the Prophet. Simple, quiet, and unambitious, when in after days he obtained the rule of half of the Moslem world, it was rather thrust upon him than sought.[155] |
| Dr. Henry Stubbe(Classicist, polemicist, physician, and philosopher) | He had a contempt of the world, its glory and pomp, he feared God much, gave many alms, was just in all his actions, humble and affable; of an exceeding quick wit and of an ingenuity that was not common, he was exceedingly learned, not in those sciences that terminate in speculations but those which extend to practice.[156] |
| Simon Ockley(British Orientalist and Professor of Arabic at the University of Cambridge) | One thing particularly deserving to be noticed is that his mother was delivered of him at Mecca, in the very temple itself; which never happened to any one else.[157] |
| Khalil Gibran(poet) | In my view, ʿAlī was the first Arab to have contact with and converse with the universal soul. He died a martyr of his greatness, he died while prayer was between his two lips. The Arabs did not realise his value until appeared among their Persian neighbors some who knew the difference between gems and gravels.[158][159] |
Historiography[edit]
The
primary sources for scholarship on the life of Ali are the
Quran and the Hadith, as well as other
texts of early Islamic history. The extensive
secondary sources include, in addition to works by Sunni and Shī‘a Muslims, writings by
Christian Arabs,
Hindus, and other non-Muslims from the Middle East and Asia and a few works by modern Western scholars. However, many of the early Islamic sources are colored to some extent by a positive or negative bias towards Ali.
[1]
There had been a common tendency among the earlier western scholars against these narrations and reports gathered in later periods due to their tendency towards later Sunni and Shī‘a partisan positions; such scholars regarding them as later fabrications. This leads them to regard certain reported events as inauthentic or irrelevant.
Leone Caetani considered the attribution of historical reports to
Ibn Abbas and Aisha as mostly fictitious while proffering accounts reported without
isnad by the early compilers of history like Ibn Ishaq. Wilferd Madelung has rejected the stance of indiscriminately dismissing everything not included in "early sources" and in this approach tendentiousness alone is no evidence for late origin. According to him, Caetani's approach is inconsistent. Madelung and some later historians do not reject the narrations which have been complied in later periods and try to judge them in the context of history and on the basis of their compatibility with the events and figures.
[161]
Until the rise of the
Abbasid Caliphate, few books were written and most of the reports had been oral. The most notable work previous to this period is
The Book of Sulaym ibn Qays, written by
Sulaym ibn Qays, a companion of Ali who lived before the Abbasid.
[162] When paper was introduced to Muslim society, numerous monographs were written between 750 and 950 AD. According to Robinson, at least twenty-one separate monographs have been composed on the Battle of Siffin.
Abi Mikhnaf is one of the most renowned writers of this period who tried to gather all of the reports. 9th and 10th century historians collected, selected and arranged the available narrations. However, most of these monographs do not exist anymore except for a few which have been used in later works such as
History of the Prophets and Kings by
Muhammad ibn Jarir al-Tabari (d.923).
[163]
Shia of Iraq actively participated in writing monographs but most of those works have been lost. On the other hand, in the 8th and 9th century Ali's descendants such as
Muhammad al Baqir and
Jafar as Sadiq narrated his quotations and reports which have been gathered in Shia hadith books. The later Shia works written after the 10th century AD are about biographies of
The Fourteen Infalliblesand
Twelve Imams. The earliest surviving work and one of the most important works in this field is
Kitab al-Irshad by
Shaykh Mufid (d. 1022). The author has dedicated the first part of his book to a detailed account of Ali. There are also some books known as
Manāqibwhich describe Ali's character from a religious viewpoint. Such works also constitute a kind of historiography.
[164](wikkipidia)
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